Lessons in Likutay Torah Vayikra
Lessons in Likutay Torah | April 03, 2025
Print This Article
View Original PDF

Lessons in Likutay Torah Vayikra

Lessons in Likutay Torah | December 10, 2025

The word “שָמוֹר-guard” is also referring to the study of Mishna, since through that study one brings forth the power “לְהַקְרִיב לִי-to make yourself close to Me [Hashem].”

In the Midrash Rabbah on Koheles, on the verse (7:28), “I [King Shlomo] have only found one “Adam/person” out of a thousand that are perfectly good,” the Midrash comments: “This is Moshe Rabeinu, who came after a thousand generations to give us the Torah. As is written (Tehilim 105:8), “[The Torah is] the matter that He [Hashem] commanded after a thousand generations.”

We see from this Midrash that Moshe Rabeinu, who gave us the Torah, is called "Adam," showing how the term "Adam" also applies to the Torah, which is why Moshe was called "Adam" in the merit of him giving us the Torah.

See commentary of Rashi on Devarim 12:28.

Lessons in Likutay Torah – Vayikra

Regarding this, it says "אָדָם כִּי יַקְרִיב," meaning that through the Torah study, Hashem brings us close.

After explaining how the term “Adam” can be referring to the Torah, the Alter Rebbe goes back to the interpretation that “Adam” is referring to Hashem, and that it is through our Torah study that we ‘cause’ Him to wake up our Divine soul:

This is the inner meaning of “דַּבֵּר אֶל בְּנֵי יִשְרָאֵל וְאָמַרְתָּ אֲלֵהֶם: אָדָם כִּי יַקְרִיב כו '". Speak to the Children of Israel and tell them they are the ones who cause that אָּדָּם כִּי יַקְרִיב-Hashem, as He is called “Adam on High” will bring close the Divine soul,” and this is accomplished through their Torah study.

Through this, Torah study and Hashem waking up our Divine soul, afterward “from the animals... you shall bring your offering” of the animal soul, as explained above, and one of the main ways to elevate the animal soul is through fulfilling Mitzvos.

Because, specifically a Mitzvah has a special power to elevate the animal soul and connect with the Infinite Light of Hashem, since (Mishlei 14:34) “charity, which symbolizes all Mitzvos, elevates a nation.”

In Torah Or Parshas Mikeitz (38c), the Alter Rebbe explains:

Every Mitzvah is compared to charity. Charity is about giving life to the poor and picking up their spirit. So too, every Mitzvah is about drawing down Life and Light from Hashem to the created beings that are spiritually “poor” and lifting them up spiritually.

Summary of Chapter 4:

  1. Now, we will understand the verse (Shir HaShirim 1:4) “מָשְכֵנִי-[Hashem, please] pull me up, הָצּורָּנךיֶּרֲחַא-and we shall run after You [Hashem].” The phrase “מָשְכֵנִי- [Hashem, please] pull me up” is written in the singular form, which refers to the “Isarusa Dele’eila” of Hashem to awaken the natural love hidden in the Divine soul. Through this, the Divine soul can also refine the animal soul. Then “הָצּורָּנךיֶּרֲחַא-we shall run after You [Hashem],” in the plural form, meaning that we run after Hashem with both sets of ours desires, of the Divine soul and of the animal soul.
  2. After this, the verse in Shir HaShirim continues, “הֱבִיאַנִיָהַמֶּלֶּךְָחֲדָּרָּיו - the King [Hashem] has brought me into his 'chamber.'" This means that the King is Hashem, who has previously brought my Divine soul into the 'chambers' of Torah study. Before the Divine soul comes into this world, it learns the Torah on the level of Atzilus. Because it has this connection to the Torah in its subconscious, when a Jew learns Torah in this world, his Divine soul 'remembers' how it used to have the highest possible connection to Hashem in its source in Atzilus, and it yearns to return to that connection. This is why, when a Jew learns Torah, it gives him the power to awaken to love for Hashem in prayer.
  3. Based on this, we will come to another interpretation of the verse "אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה' - when an "Adam" will bring close from you as an offering to Hashem." The term "Adam-Man" can also be referring to the Torah and the Mitzvos. The Torah is comprised of 248 Action Mitzvos and 365 Refraining Mitzvos, corresponding to the 248 limbs and 365 veins of a person. Since the Torah is arranged corresponding to a person, and its purpose is to reveal Hashem to the person, the Torah itself is referred to as "Adam-Man." Thus, the verse can be read, “אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה ' - when “Adam-the Torah” will [take] from you to draw close as an offering to Hashem.”
  4. The lesson of this interpretation: When a Jew learns Torah, he is "calling" to Hashem to come close to him, and to awaken his Divine soul to love and fear of Hashem. In other words, when there is "Adam - the Torah" studied by a Jew, then "He, Hashem, will bring close from you” by awakening your Divine soul.
  5. Similarly, by fulfilling Mitzvos, like charity, this brings a special power from Hashem to awaken the Divine and animal soul during prayer. (Which is one reason why we put on Talis and Tefilin and give charity before prayer, specifically).

Chapter 5

Now, based on the above, we will understand the idea of Pesach and the counting of the Omer:

Since on Pesach it is a time of “Isarusa Dele’eila” from Hashem, which awakens an “Isarusa Delesata” from us, and the purpose of this “Isarusa Dele’eila” is to wake up our Divine soul. However, when this happens, our animal soul is still not yet transformed. Therefore, it says about leaving Mitzrayim on Pesach (Shemos 14:5): “for the nation ran away.”

In Tanya chapter 31 the Alter Rebbe explains that even though they didn't need to run away from Pharoh (since he freed them), they had to "run away" from their own animal souls, who were still strong, even after witnessing all the miracles of the Ten Plagues, and their animal souls were pushing them to stay in the unholiness of Mitzrayim, G-d forbid.

This system, of Hashem, initiating an awakening of the Divine soul on Pesach, followed by a person waking up his own animal soul after Pesach, is similar to the idea of our verse “אָדָם כִּי יַקְרִיב מִכֶּם - when Hashem, the “Adam on High” will bring close your Divine soul,” as it is written (Shir HaShirim2:8): “The sound of my beloved [Hashem] comes skipping over ‘mountains’ of Torah study,” since it happens in the merit of the Torah he studies, which is referred to as a “mountain,” as it is written (Tehilim 72:3), “The ‘mountains’ of Torah study bring ‘Peace’ to the nation.”

As explained above, “Peace” is bringing together our Divine soul with Hashem, which then enables us to work on our animal soul. This initial awakening happens because of our Torah study.

Therefore, immediately after leaving Mitzrayim, on the second day of Pesach, we bring the Omer offering which made of barley flour, and barley is animal food, the purpose is to refine the nature of the animal soul, and together with this offering is the mitzvah of counting the Omer, which is (Vayikra 23:15): “וּסְפַרְתֶּם לָכֶם-and you shall ‘count’ for yourselves.”

The word “וּסְפַרְתֶּם-and you shall count,” is related to the term that means to shine, as in (Tehilim 19:2): “הַשָּמַיִם-the heavens מְסַפְּרִים-shine forth כְּבוֹד אֵ-ל-the Glory of Hashem.” Accordingly, we can read it as, “וּסְפַרְתֶּם-and, you shall make shine לָכֶם-yourselves,” referring to your own animal soul.

This refers to the refinement of the seven bad character traits of the animal soul.

This is one example of the seven bad character traits:

  1. Love for physical pleasure
  2. Anger/hate towards others
  3. Boastfulness and haughtiness
  4. Needing to always be right and victorious over others
  5. Holding oneself back from helping others or doing a mitzvah
  6. Passion and connection to his own selfish desires
  7. Needing to tell others what to do and control them

When one explains to his own animal soul that Hashem is the King, the Creator, the Source of all Life and enjoyment, he can transform these negative traits into:

  1. Love for connecting to Hashem
  2. Anger towards oneself for his own shortcomings
  3. Pride in being Jewish and doing what Hashem wants
  4. Overcoming obstacles in the service of Hashem
  5. Holding oneself back from going against Hashem's Will and overindulging in physical desires
  6. Passionate connection to Hashem in prayer
  7. Accepting Hashem as his King

This is the idea of the verse saying “from the animals... from the cattle, and from the sheep and goats, you shall bring your offering to Hashem,” referring to the “Isarusa Delesata” of a person “offering” to Hashem his own animal soul.

Through this process, then afterward on Shavuos, the time of the Giving of the Torah, Hashem will bring forth the level of “Isarusa Dele’eila” that comes after the “Isarusa Delesata” of the person’s own effort, which comes in the form of the revelation of His Will and Wisdom here below, in this world.

After a person works on himself spiritually during the days of Sefiras HaOmer, he will be able to perceive a new level of Torah, of Hashem's Will and Wisdom, from Hashem's revelation on Shavuos. Depending on how much one refines oneself, to that extent, he will be able to experience a deeper level of Torah insight throughout the year following Shavuos.

For, the idea of “He will bring an offering,” and “you shall bring an offering,” is referring to the process of a person’s own spiritual elevation from below to Above through prayer, contemplation, and self-refinement, using both his Divine and animal soul. However, regarding the Giving of the Torah, it is written (Shemos 19:20), “and Hashem came down onto Mount Sinai,” meaning that it is a process of drawing down from Above to below. Meaning that after prayer, when one studies Torah, this is a revelation of Hashem coming down to the person, as it were.

What is the difference between the study of Torah before the Yearning for Hashem expressed in the spiritual elevation of prayer, referred to in verse as “When an ‘Adam [the Torah]’ will bring close your Divine soul [to become excited for Hashem in prayer],” and the study of Torah that is learned after the yearning for Hashem in prayer and the refinement process of the animal soul?

If the revelation of Hashem after prayer is in an appreciation and understanding of the Torah he studies after prayer, how is this revelation greater than the initial Torah study [learning Chassidus before prayer] that inspired him to be excited during prayer?

If the process of prayer and the subsequent Torah study is like an “Isarusa Delesata-Isarusa Dele’eila,” then there must be a greater revelation of Hashem following the person’s effort during prayer. What is the spiritual advantage of this post-prayer Torah study?

The answer is that through the yearning for Hashem in prayer and the refinement of the animal soul, Hashem brings into the Torah study afterward from the level of (Shmuel I 15:29), “for He [Hashem] is not an Adam-Man,” meaning from a level of how Hashem is completely higher than the 10 Sefiros of Atzilus, which correspond to a person. From that level, Hashem brings down a new revelation into the level of ‘Adam,’ meaning into the 10 Sefiros of Atzilus corresponding to a person.

In Torah study after prayer, a person is able to connect to Hashem as He is completely higher than Atzilus, higher than all worlds. The Torah knowledge becomes transparent, and a means to connect to Hashem, who is beyond any understanding. One feels the Divinity and Infinity of Hashem in the Torah. This is also the idea of when one connects to the "Giver of the Torah," as opposed to simply the information of the Torah.

This deeper connection to Hashem in Torah study after prayer is the "Isarusa Dele'eila" that comes after the "Isarusa Delesata" of the effort put into the prayer.

Summary Chapter 5:

  1. Now, this process of an “Awakening from Above” empowering the Jew to create an “Awakening from below” is expressed in the cycle of Pesach and Shavuos:
  2. On Pesach, Hashem reveals Himself and "pulls up" our Divine soul. This is followed by the process of spiritual self-refinement represented by the "Sefiras HaOmer." During that period of time, we utilize the inspiration from Pesach to awaken love and fear for Hashem in our animal soul. This process culminates with Shavuos, when there is an even greater revelation of Hashem than on Pesach. It is greater because it comes after our own efforts of self-refinement, and we are, therefore, able to internalize that revelation fully.
  3. Similarly, every day after our efforts in prayer, we come to a deeper connection to Hashem in our Torah study, and we internalize that deeper connection.

Lessons in the service of Hashem from the Maamar:

  1. The Divine soul descends into this world to refine and transform the animal soul. It does this in a few steps:
    • It teaches the animal soul to control itself in its thoughts, speech, and actions, to behave the way that Hashem wants.
    • It teaches the animal soul that it came from a high spiritual level, the level of the angels, as described in the blessings before Shema. In its source in the angels, it had a great passion and awe for Hashem. The reason it doesn't feel that way at present is that it came down into the course, physical world. By realizing that there is a beautiful spiritual reality that is aware of Hashem, the animal soul reconnects to the concept of caring about Hashem. This makes it receptive to be willing to dedicate itself to Hashem.
    • It teaches the animal soul that the real truth is that there is nothing besides Hashem whatsoever. By contemplating the true Oneness of Hashem during Shema, even the animal soul can come to lose his ego and sincerely give himself over to Hashem with all of his heart and soul.
  2. When a person puts in his own effort to awaken a love for Hashem during prayer, then Hashem will reciprocate with a revelation from Above that will be internalized in the person’s soul.
  3. However, sometimes Hashem initiates the process by waking up the person's soul without the person’s own effort. When that happens, he needs to take advantage of that inspiration by putting in his own effort to connect to Hashem. If he doesn't do that, then this inspiration will be short-lived, since its entire purpose was just to get the person to put in his own effort.
  4. Part of the process of refining the animal soul is to change over a person's natural negative character traits. These inborn traits are different in each person. Some people are angrier and more argumentative by nature and need to work on themselves to be sensitive to other people's feelings and to put aside their own ego and opinion. Some people are more laidback and pleasure-seeking by nature, and need to focus more on being dedicated to putting in the effort to learn Torah and fulfill Mitzvos, and to restrain from overindulgence in physicality. Each person needs to work on his own unique combination of character traits, whether they are natural or have developed over time.
  5. When a person is uninspired and doesn't feel motivated to work on himself, he needs Hashem to help pick him up. The way to do that is to learn Torah. Since the highest levels of the Torah are embedded deep in the subconscious of every Jew from before he was born, when he learns Torah, his Divine soul reconnects to the Torah that he learned Above. This creates an "awakening" in the deeper part of his soul, which reflects back into his consciousness as a greater desire to reconnect to Hashem through prayer.
  6. In addition, by performing mitzvos, like charity or kindness, for example, this refines the animal soul and makes it receptive to being affected by prayer.
  7. When we put in the effort to work on awakening a feeling for Hashem during prayer, this enables us to connect to Hashem more deeply in the Torah we learn after prayer. We connect to a deeper level of Hashem, and it permeates into a deeper level of us. The main instruction coming from this is that we need to have two types of learning. The first type of learning is before prayer, like Chassidus, which wakes up our Divine soul and gives us the power to awaken a love for Hashem in prayer. The second type of learning after prayer, when we take our newfound appreciation for Hashem and apply it in order to fully internalize His Will and Wisdom in the Torah, which He gives us to unite with Him.
  8. This daily process of prayer and the learning that precedes and follows it needs to be emphasized in the time between Pesach and Shavuos. Pesach is a time of Awakening from Above, when Hashem wakes up our Divine soul. After Pesach, we need to put in extra effort to use the inspiration from Pesach to work on ourselves in self-refinement and contemplative prayer. When we put in that effort during the days of Sefiras Haomer, we come to a totally new ability to connect to Hashem through Torah on Shavuos.

The word “שָמוֹר-guard” is also referring to the study of Mishna, since through that study one brings forth the power “לְהַקְרִיב לִי-to make yourself close to Me [Hashem].”

In the Midrash Rabbah on Koheles, on the verse (7:28), “I [King Shlomo] have only found one “Adam/person” out of a thousand that are perfectly good,” the Midrash comments: “This is Moshe Rabeinu, who came after a thousand generations to give us the Torah. As is written (Tehilim 105:8), “[The Torah is] the matter that He [Hashem] commanded after a thousand generations.”

We see from this Midrash that Moshe Rabeinu, who gave us the Torah, is called "Adam," showing how the term "Adam" also applies to the Torah, which is why Moshe was called "Adam" in the merit of him giving us the Torah.

See commentary of Rashi on Devarim 12:28.

Lessons in Likutay Torah – Vayikra

Regarding this, it says "אָדָם כִּי יַקְרִיב," meaning that through the Torah study, Hashem brings us close.

After explaining how the term “Adam” can be referring to the Torah, the Alter Rebbe goes back to the interpretation that “Adam” is referring to Hashem, and that it is through our Torah study that we ‘cause’ Him to wake up our Divine soul:

This is the inner meaning of “דַּבֵּר אֶל בְּנֵי יִשְרָאֵל וְאָמַרְתָּ אֲלֵהֶם: אָדָם כִּי יַקְרִיב כו '". Speak to the Children of Israel and tell them they are the ones who cause that אָּדָּם כִּי יַקְרִיב-Hashem, as He is called “Adam on High” will bring close the Divine soul,” and this is accomplished through their Torah study.

Through this, Torah study and Hashem waking up our Divine soul, afterward “from the animals... you shall bring your offering” of the animal soul, as explained above, and one of the main ways to elevate the animal soul is through fulfilling Mitzvos.

Because, specifically a Mitzvah has a special power to elevate the animal soul and connect with the Infinite Light of Hashem, since (Mishlei 14:34) “charity, which symbolizes all Mitzvos, elevates a nation.”

In Torah Or Parshas Mikeitz (38c), the Alter Rebbe explains:

Every Mitzvah is compared to charity. Charity is about giving life to the poor and picking up their spirit. So too, every Mitzvah is about drawing down Life and Light from Hashem to the created beings that are spiritually “poor” and lifting them up spiritually.

Summary of Chapter 4:

  1. Now, we will understand the verse (Shir HaShirim 1:4) “מָשְכֵנִי-[Hashem, please] pull me up, הָצּורָּנךיֶּרֲחַא-and we shall run after You [Hashem].” The phrase “מָשְכֵנִי- [Hashem, please] pull me up” is written in the singular form, which refers to the “Isarusa Dele’eila” of Hashem to awaken the natural love hidden in the Divine soul. Through this, the Divine soul can also refine the animal soul. Then “הָצּורָּנךיֶּרֲחַא-we shall run after You [Hashem],” in the plural form, meaning that we run after Hashem with both sets of ours desires, of the Divine soul and of the animal soul.
  2. After this, the verse in Shir HaShirim continues, “הֱבִיאַנִיָהַמֶּלֶּךְָחֲדָּרָּיו - the King [Hashem] has brought me into his 'chamber.'" This means that the King is Hashem, who has previously brought my Divine soul into the 'chambers' of Torah study. Before the Divine soul comes into this world, it learns the Torah on the level of Atzilus. Because it has this connection to the Torah in its subconscious, when a Jew learns Torah in this world, his Divine soul 'remembers' how it used to have the highest possible connection to Hashem in its source in Atzilus, and it yearns to return to that connection. This is why, when a Jew learns Torah, it gives him the power to awaken to love for Hashem in prayer.
  3. Based on this, we will come to another interpretation of the verse "אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה' - when an "Adam" will bring close from you as an offering to Hashem." The term "Adam-Man" can also be referring to the Torah and the Mitzvos. The Torah is comprised of 248 Action Mitzvos and 365 Refraining Mitzvos, corresponding to the 248 limbs and 365 veins of a person. Since the Torah is arranged corresponding to a person, and its purpose is to reveal Hashem to the person, the Torah itself is referred to as "Adam-Man." Thus, the verse can be read, “אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה ' - when “Adam-the Torah” will [take] from you to draw close as an offering to Hashem.”
  4. The lesson of this interpretation: When a Jew learns Torah, he is "calling" to Hashem to come close to him, and to awaken his Divine soul to love and fear of Hashem. In other words, when there is "Adam - the Torah" studied by a Jew, then "He, Hashem, will bring close from you” by awakening your Divine soul.
  5. Similarly, by fulfilling Mitzvos, like charity, this brings a special power from Hashem to awaken the Divine and animal soul during prayer. (Which is one reason why we put on Talis and Tefilin and give charity before prayer, specifically).

Chapter 5

Now, based on the above, we will understand the idea of Pesach and the counting of the Omer:

Since on Pesach it is a time of “Isarusa Dele’eila” from Hashem, which awakens an “Isarusa Delesata” from us, and the purpose of this “Isarusa Dele’eila” is to wake up our Divine soul. However, when this happens, our animal soul is still not yet transformed. Therefore, it says about leaving Mitzrayim on Pesach (Shemos 14:5): “for the nation ran away.”

In Tanya chapter 31 the Alter Rebbe explains that even though they didn't need to run away from Pharoh (since he freed them), they had to "run away" from their own animal souls, who were still strong, even after witnessing all the miracles of the Ten Plagues, and their animal souls were pushing them to stay in the unholiness of Mitzrayim, G-d forbid.

This system, of Hashem, initiating an awakening of the Divine soul on Pesach, followed by a person waking up his own animal soul after Pesach, is similar to the idea of our verse “אָדָם כִּי יַקְרִיב מִכֶּם - when Hashem, the “Adam on High” will bring close your Divine soul,” as it is written (Shir HaShirim2:8): “The sound of my beloved [Hashem] comes skipping over ‘mountains’ of Torah study,” since it happens in the merit of the Torah he studies, which is referred to as a “mountain,” as it is written (Tehilim 72:3), “The ‘mountains’ of Torah study bring ‘Peace’ to the nation.”

As explained above, “Peace” is bringing together our Divine soul with Hashem, which then enables us to work on our animal soul. This initial awakening happens because of our Torah study.

Therefore, immediately after leaving Mitzrayim, on the second day of Pesach, we bring the Omer offering which made of barley flour, and barley is animal food, the purpose is to refine the nature of the animal soul, and together with this offering is the mitzvah of counting the Omer, which is (Vayikra 23:15): “וּסְפַרְתֶּם לָכֶם-and you shall ‘count’ for yourselves.”

The word “וּסְפַרְתֶּם-and you shall count,” is related to the term that means to shine, as in (Tehilim 19:2): “הַשָּמַיִם-the heavens מְסַפְּרִים-shine forth כְּבוֹד אֵ-ל-the Glory of Hashem.” Accordingly, we can read it as, “וּסְפַרְתֶּם-and, you shall make shine לָכֶם-yourselves,” referring to your own animal soul.

This refers to the refinement of the seven bad character traits of the animal soul.

This is one example of the seven bad character traits:

  1. Love for physical pleasure
  2. Anger/hate towards others
  3. Boastfulness and haughtiness
  4. Needing to always be right and victorious over others
  5. Holding oneself back from helping others or doing a mitzvah
  6. Passion and connection to his own selfish desires
  7. Needing to tell others what to do and control them

When one explains to his own animal soul that Hashem is the King, the Creator, the Source of all Life and enjoyment, he can transform these negative traits into:

  1. Love for connecting to Hashem
  2. Anger towards oneself for his own shortcomings
  3. Pride in being Jewish and doing what Hashem wants
  4. Overcoming obstacles in the service of Hashem
  5. Holding oneself back from going against Hashem's Will and overindulging in physical desires
  6. Passionate connection to Hashem in prayer
  7. Accepting Hashem as his King

This is the idea of the verse saying “from the animals... from the cattle, and from the sheep and goats, you shall bring your offering to Hashem,” referring to the “Isarusa Delesata” of a person “offering” to Hashem his own animal soul.

Through this process, then afterward on Shavuos, the time of the Giving of the Torah, Hashem will bring forth the level of “Isarusa Dele’eila” that comes after the “Isarusa Delesata” of the person’s own effort, which comes in the form of the revelation of His Will and Wisdom here below, in this world.

After a person works on himself spiritually during the days of Sefiras HaOmer, he will be able to perceive a new level of Torah, of Hashem's Will and Wisdom, from Hashem's revelation on Shavuos. Depending on how much one refines oneself, to that extent, he will be able to experience a deeper level of Torah insight throughout the year following Shavuos.

For, the idea of “He will bring an offering,” and “you shall bring an offering,” is referring to the process of a person’s own spiritual elevation from below to Above through prayer, contemplation, and self-refinement, using both his Divine and animal soul. However, regarding the Giving of the Torah, it is written (Shemos 19:20), “and Hashem came down onto Mount Sinai,” meaning that it is a process of drawing down from Above to below. Meaning that after prayer, when one studies Torah, this is a revelation of Hashem coming down to the person, as it were.

What is the difference between the study of Torah before the Yearning for Hashem expressed in the spiritual elevation of prayer, referred to in verse as “When an ‘Adam [the Torah]’ will bring close your Divine soul [to become excited for Hashem in prayer],” and the study of Torah that is learned after the yearning for Hashem in prayer and the refinement process of the animal soul?

If the revelation of Hashem after prayer is in an appreciation and understanding of the Torah he studies after prayer, how is this revelation greater than the initial Torah study [learning Chassidus before prayer] that inspired him to be excited during prayer?

If the process of prayer and the subsequent Torah study is like an “Isarusa Delesata-Isarusa Dele’eila,” then there must be a greater revelation of Hashem following the person’s effort during prayer. What is the spiritual advantage of this post-prayer Torah study?

The answer is that through the yearning for Hashem in prayer and the refinement of the animal soul, Hashem brings into the Torah study afterward from the level of (Shmuel I 15:29), “for He [Hashem] is not an Adam-Man,” meaning from a level of how Hashem is completely higher than the 10 Sefiros of Atzilus, which correspond to a person. From that level, Hashem brings down a new revelation into the level of ‘Adam,’ meaning into the 10 Sefiros of Atzilus corresponding to a person.

In Torah study after prayer, a person is able to connect to Hashem as He is completely higher than Atzilus, higher than all worlds. The Torah knowledge becomes transparent, and a means to connect to Hashem, who is beyond any understanding. One feels the Divinity and Infinity of Hashem in the Torah. This is also the idea of when one connects to the "Giver of the Torah," as opposed to simply the information of the Torah.

This deeper connection to Hashem in Torah study after prayer is the "Isarusa Dele'eila" that comes after the "Isarusa Delesata" of the effort put into the prayer.

Summary Chapter 5:

  1. Now, this process of an “Awakening from Above” empowering the Jew to create an “Awakening from below” is expressed in the cycle of Pesach and Shavuos:
  2. On Pesach, Hashem reveals Himself and "pulls up" our Divine soul. This is followed by the process of spiritual self-refinement represented by the "Sefiras HaOmer." During that period of time, we utilize the inspiration from Pesach to awaken love and fear for Hashem in our animal soul. This process culminates with Shavuos, when there is an even greater revelation of Hashem than on Pesach. It is greater because it comes after our own efforts of self-refinement, and we are, therefore, able to internalize that revelation fully.
  3. Similarly, every day after our efforts in prayer, we come to a deeper connection to Hashem in our Torah study, and we internalize that deeper connection.

Lessons in the service of Hashem from the Maamar:

  1. The Divine soul descends into this world to refine and transform the animal soul. It does this in a few steps:
    • It teaches the animal soul to control itself in its thoughts, speech, and actions, to behave the way that Hashem wants.
    • It teaches the animal soul that it came from a high spiritual level, the level of the angels, as described in the blessings before Shema. In its source in the angels, it had a great passion and awe for Hashem. The reason it doesn't feel that way at present is that it came down into the course, physical world. By realizing that there is a beautiful spiritual reality that is aware of Hashem, the animal soul reconnects to the concept of caring about Hashem. This makes it receptive to be willing to dedicate itself to Hashem.
    • It teaches the animal soul that the real truth is that there is nothing besides Hashem whatsoever. By contemplating the true Oneness of Hashem during Shema, even the animal soul can come to lose his ego and sincerely give himself over to Hashem with all of his heart and soul.
  2. When a person puts in his own effort to awaken a love for Hashem during prayer, then Hashem will reciprocate with a revelation from Above that will be internalized in the person’s soul.
  3. However, sometimes Hashem initiates the process by waking up the person's soul without the person’s own effort. When that happens, he needs to take advantage of that inspiration by putting in his own effort to connect to Hashem. If he doesn't do that, then this inspiration will be short-lived, since its entire purpose was just to get the person to put in his own effort.
  4. Part of the process of refining the animal soul is to change over a person's natural negative character traits. These inborn traits are different in each person. Some people are angrier and more argumentative by nature and need to work on themselves to be sensitive to other people's feelings and to put aside their own ego and opinion. Some people are more laidback and pleasure-seeking by nature, and need to focus more on being dedicated to putting in the effort to learn Torah and fulfill Mitzvos, and to restrain from overindulgence in physicality. Each person needs to work on his own unique combination of character traits, whether they are natural or have developed over time.
  5. When a person is uninspired and doesn't feel motivated to work on himself, he needs Hashem to help pick him up. The way to do that is to learn Torah. Since the highest levels of the Torah are embedded deep in the subconscious of every Jew from before he was born, when he learns Torah, his Divine soul reconnects to the Torah that he learned Above. This creates an "awakening" in the deeper part of his soul, which reflects back into his consciousness as a greater desire to reconnect to Hashem through prayer.
  6. In addition, by performing mitzvos, like charity or kindness, for example, this refines the animal soul and makes it receptive to being affected by prayer.
  7. When we put in the effort to work on awakening a feeling for Hashem during prayer, this enables us to connect to Hashem more deeply in the Torah we learn after prayer. We connect to a deeper level of Hashem, and it permeates into a deeper level of us. The main instruction coming from this is that we need to have two types of learning. The first type of learning is before prayer, like Chassidus, which wakes up our Divine soul and gives us the power to awaken a love for Hashem in prayer. The second type of learning after prayer, when we take our newfound appreciation for Hashem and apply it in order to fully internalize His Will and Wisdom in the Torah, which He gives us to unite with Him.
  8. This daily process of prayer and the learning that precedes and follows it needs to be emphasized in the time between Pesach and Shavuos. Pesach is a time of Awakening from Above, when Hashem wakes up our Divine soul. After Pesach, we need to put in extra effort to use the inspiration from Pesach to work on ourselves in self-refinement and contemplative prayer. When we put in that effort during the days of Sefiras Haomer, we come to a totally new ability to connect to Hashem through Torah on Shavuos.
PDF Preview
View The Full Article (PDF)
Lessons in Likutay Torah | April 03, 2025